athacet svayamevādhītya rājasann svatanaū bhavet.
“And if, having studied, he himself were to attain enlightenment.”
Structure
athacetas + svayameva + adhītya + rājasann + svatanaū + bhavet
athacetas (if however) svayameva (oneself) adhītya (having studied) rājasann (being a king) svatanaū (one's own) bhavet (becomes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| athacetas | athacetāś | compound | tatpuruṣa · "athacetāḥ + as" | if not, then |
| svayameva | svayameva | indeclinable | — | by oneself |
| adhītya | adhītya | verb | √adhī · gerund | having studied |
| rājasann | rājasann | compound | dvandva · "rāja + sat" | kingly being |
| svatanaū | svatanaū | noun | accusative · singular · masculine | one's own son |
| bhavet | bhavet | verb | √bhū · optative · third | may be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the context of BG 2.4, Śaṅkara's commentary emphasizes the non-dual nature of reality, where the individual self (ātman) is ultimately identical with the ultimate reality (Brahman). Śaṅkara notes that the phrase 'svayamevādhītya' (having studied himself) implies a direct, intuitive understanding of one's true nature, unmediated by external authorities or rituals. This self-study leads to the realization of 'svatanaū bhavet' (he himself becomes his own), where the individual ego boundaries dissolve, and the ātman-Brahman identity is revealed. Śaṅkara's reasoning, as seen in his commentary on the Brihadaranyaka Upanishad, underscores the importance of self-inquiry in realizing this non-dual reality, where the ultimate goal is to transcend the conditioned, limited self and realize the unconditional, all-pervading Brahman.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets BG 2.4 as emphasizing the role of devotion and self-surrender in achieving spiritual growth. The phrase 'svayamevādhītya' is seen as an invitation to the individual (jīva) to engage in intense self-study, but with the understanding that this effort is ultimately undertaken with the guidance and grace of the supreme Lord (Īśvara). Rāmānujācārya, drawing on the concept of 'prapatti' (self-surrender), suggests that the jīva's effort is not an isolated, individual pursuit but is intertwined with the Lord's benevolence. The outcome, 'svatanaū bhavet', indicates not a dissolution of the individual self into an impersonal absolute but a transformation where the jīva, now fully devoted and surrendering to Īśvara, realizes its true, eternal nature as a servant of the Lord, maintaining its individuality while being in union with the divine.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda's interpretation of BG 2.4 underscores the universal and practical application of this verse, connecting it with contemporary life. He views 'svayamevādhītya' as an exhortation to individuals to take charge of their own spiritual and personal growth through self-study and introspection. Vivekānanda, in his lectures and writings, such as 'The Complete Works of Swami Vivekananda', emphasizes the importance of realizing one's potential and the strength that comes from self-awareness and self-reliance. The phrase 'svatanaū bhavet' is seen as a call to become the best version of oneself, not by imitating others or following external paths but by being true to one's own nature and striving for perfection. This verse, in Vivekānanda's view, is about personal empowerment, where the individual, through self-effort and self-awareness, can overcome limitations and achieve a higher state of being, contributing positively to society and the world at large.